Psalm 49/Diagrams/1
v. 1
| Hebrew | Verse | English |
|---|---|---|
| לַמְנַצֵּ֬חַ ׀ לִבְנֵי־קֹ֬רַח מִזְמֽוֹר׃ | 1 | For the music director. By the Korahites. A Psalm. |
Macula
לַמְנַצֵּ֬חַ ׀ לִבְנֵי־קֹ֬רַח מִזְמֽוֹר׃
Preferred
(Preferred, but not confirmed); edit diagram
SimpleGrammar
DiscourseUnit [v. 1]
Fragment
PrepositionalPhrase <gloss="for the music director">
Preposition
preposition: לַ for
Object
Nominal
article: הַ <status="elided"> the
verb-participle: מְנַצֵּחַ music director
Fragment
PrepositionalPhrase
Preposition
preposition: לִ by
Object
ConstructChain
noun: בְנֵי the sons of
noun: קֹרַח Korah
Fragment
Nominal
noun: מִזְמוֹר (religious) song >> a psalm
DiscourseUnit [v. 1]
Fragment
PrepositionalPhrase <gloss="for the music director">
Preposition
preposition: לַ for
Object
Nominal
article: הַ <status="elided"> the
verb-participle: מְנַצֵּחַ music director
Fragment
PrepositionalPhrase
Preposition
preposition: לִ by
Object
ConstructChain
noun: בְנֵי the sons of
noun: קֹרַח Korah
Fragment
Nominal
noun: מִזְמוֹר (religious) song >> a psalm
{{Diagram/Display | Chapter=49|DiagramID=v-1-None }}
Grammar Notes
Note for v. 1
The superscription in v. 1 indicates that this psalm is by the Korahites.
Note for v. 1
The constituent למנצח is rendered as εἰς τὸ τέλος in the LXX ("Regarding completion"; NETS). The Pesh. instead has, "An admonition to all human beings [lit. ‘sons of man’.] that they should not place confidence in their riches."[1] Here it is read as "for the music director" per discussion in Lamnaṣṣēaḥ. The ל preposition in this phrase can indicate "interest" or "advantage". Thus, based on inner- and extra-biblical evidence, it has been argued that למנצח should be read as "to be recited by the official in charge."[2]
Note for v. 1
Further, given the subject matter of the psalm (meditation on life and death, and the place of riches in both), some have suggested that על־מות (“on death”) from Ps 48:15 should be part of the superscription of Ps 49:1. Transposed this way and placed after מזמור (“psalm”) in Ps 49:1, v. 1b could read as “a psalm concerning death.” Notably, על־מות in Ps 48:15 is read as "death" in Pesh. (ܡܢ ܡܘܬܐ/"beyond death").[3] Yet, this reading of על־מות in Ps 48 is not straightforward and is often taken as עלמות/"eternally."[4] Such transposition, however, has no versional support and is not represented in modern translations.
Lexical Notes
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Phrase-Level
No Phrasal notes to display for this diagram.
Verbal Notes
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Textual Notes
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Add Exegetical Note
vv. 2-3
| Hebrew | Verse | English |
|---|---|---|
| שִׁמְעוּ־זֹ֭את כָּל־הָֽעַמִּ֑ים הַ֝אֲזִ֗ינוּ כָּל־יֹ֥שְׁבֵי חָֽלֶד׃ | 2 | Hear this, all peoples. Listen, all the inhabitants of the world; |
| גַּם־בְּנֵ֣י אָ֭דָם גַּם־בְּנֵי־אִ֑ישׁ יַ֝֗חַד עָשִׁ֥יר וְאֶבְיֽוֹן׃ | 3 | both low and mighty, rich and poor alike. |
Macula
שִׁמְעוּ־זֹ֭את כָּל־הָֽעַמִּ֑ים הַ֝אֲזִ֗ינוּ כָּל־יֹ֥שְׁבֵי חָֽלֶד׃
Preferred
(Preferred, but not confirmed); edit diagram
SimpleGrammar
DiscourseUnit [vv. 2-3]
Fragment
Clause
Predicate
verb: שִׁמְעוּ hear
Object
pronoun: זֹאת this
Fragment
Vocative
ConstructChain
Nominal
quantifier: כָּל all
Nominal
article: הָ the
noun: עַמִּים peoples
Fragment
Clause
Predicate
verb: הַאֲזִינוּ listen
Fragment
Apposition
Vocative
ConstructChain <gloss="all the inhabitants of the world">
Nominal
noun: יֹשְׁבֵי inhabitants
quantifier: כָּל all
noun: חָלֶד world
Vocative
Nominal
Nominal
ConstructChain <gloss="low">
Nominal
Adjectival
adverb: גַּם also>>both
noun: בְּנֵי sons
noun: אָדָם mankind
Conjunction
conjunction:
Nominal
ConstructChain <gloss="mighty">
Nominal
Adjectival
adverb: גַּם also>>and
noun: בְּנֵי sons
noun: אִישׁ man
Vocative
Nominal
Nominal
noun: עָשִׁיר rich person>>rich
Conjunction
conjunction: וְ and
noun: וְאֶבְיוֹן poor person>>poor
Adjectival
adverb: יַחַד together>>alike
DiscourseUnit [vv. 2-3]
Fragment
Clause
Predicate
verb: שִׁמְעוּ hear
Object
pronoun: זֹאת this
Fragment
Vocative
ConstructChain
Nominal
quantifier: כָּל all
Nominal
article: הָ the
noun: עַמִּים peoples
Fragment
Clause
Predicate
verb: הַאֲזִינוּ listen
Fragment
Apposition
Vocative
ConstructChain <gloss="all the inhabitants of the world">
Nominal
noun: יֹשְׁבֵי inhabitants
quantifier: כָּל all
noun: חָלֶד world
Vocative
Nominal
Nominal
ConstructChain <gloss="low">
Nominal
Adjectival
adverb: גַּם also>>both
noun: בְּנֵי sons
noun: אָדָם mankind
Conjunction
conjunction:
Nominal
ConstructChain <gloss="mighty">
Nominal
Adjectival
adverb: גַּם also>>and
noun: בְּנֵי sons
noun: אִישׁ man
Vocative
Nominal
Nominal
noun: עָשִׁיר rich person>>rich
Conjunction
conjunction: וְ and
noun: וְאֶבְיוֹן poor person>>poor
Adjectival
adverb: יַחַד together>>alike
{{Diagram/Display | Chapter=49|DiagramID=vv-2-3-None }}
Grammar Notes
Note for vv. 2-3
In v. 2, the demonstrative זאת ("this") is ταῦτα in the LXX (“these things”) which could be rendered “this” ( NETS). The MT's admonition שמעו־זאת is expanded in TgPs as "Hear this instruction [שמעו אחויתא דא], all nations; listen, all inhabitants of the earth."[5]
Note for vv. 2-3
In v. 3, the TgPs also expands what appears to be an idiom-like statement (גם־בני אדם גם־בני־איש) as "both the sons of the first Adam and the sons of Jacob, the righteous one and the sinner together."[6] The LXX renders this as οἵ τε γηγενεῖς καὶ οἱ υἱοὶ τῶν ἀνθρώπων ("both the earthborn [or primeval men] and the sons of men"; NETS). The Syr. has ܢܫܐ ܐ̈ ܪܥܐ ܘܒܢܝ ܝ ܐ̈ ܒܢ ("sons of earth" and "sons of man"), which essentially is a literal translation of the MT's phrase גם־בני אדם גם־בני־איש. "The meaning is 'men of low degree' (i.e., common people) and 'men of high degree' (i.e., people of status)" (Taylor 2020, 187 n. 4). Cf. "Both ordinary people and people of importance;"[7] "both humble and mighty;"[8] "you simple people as well as you lords’ sons."[9]. Kraus also explains that "The parallelism with its chiastic effect shows that the construct combination בני אדם can have the meaning 'simple people,’ while בני־איש designates 'lords’ sons,' the 'distinguished people’" [cf. Ps 4:2].[10] These readings are clarified by a more specific יחד עשיר ואביון ("rich and poor, together") in v. 3b.
Note for vv. 2-3
Furthermore, בני אדם, בני־איש, and עשיר ואביון together create a list of appositives, modifying the identity of כל־ישבי חלד in v. 2. That is, "low and mighty" and "rich and poor" reveal a characteristic/quality (i.e., totality), or identity (in terms of social class), of "all inhabitants of the world".
Lexical Notes
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Phrase-Level
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Verbal Notes
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Textual Notes
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v. 3 - Alternative
(Alternative); edit diagram
SimpleGrammar
Fragment <status="alternative">
Clause
Predicate
verb: הַאֲזִינוּ give ear
Fragment <status="alternative">
Apposition
Vocative
ConstructChain <gloss="all the inhabitants of the world">
Nominal
noun: יֹשְׁבֵי inhabitants
quantifier: כָּל all
noun: חָלֶד world
Vocative
Nominal
Nominal
ConstructChain <gloss="the low">
Nominal
noun: בְּנֵי sons
Adjectival
adverb: גַּם also>>both
noun: אָדָם mankind>>mortal man
Conjunction
conjunction:
Nominal
ConstructChain <gloss="the mighty">
Nominal
noun: בְּנֵי sons
Adjectival
adverb: גַּם also>>and
noun: אִישׁ man>>man of status
Fragment <status="alternative">
Clause
Predicate
verb: הַאֲזִינוּ give ear <status="elided">
Adverbial
adverb: יַחַד together>>alike
Fragment <status="alternative">
Vocative
Nominal
Nominal
noun: עָשִׁיר rich person
Conjunction
conjunction: וְ and
noun: וְאֶבְיוֹן poor person
Fragment <status="alternative">
Clause
Predicate
verb: הַאֲזִינוּ give ear
Fragment <status="alternative">
Apposition
Vocative
ConstructChain <gloss="all the inhabitants of the world">
Nominal
noun: יֹשְׁבֵי inhabitants
quantifier: כָּל all
noun: חָלֶד world
Vocative
Nominal
Nominal
ConstructChain <gloss="the low">
Nominal
noun: בְּנֵי sons
Adjectival
adverb: גַּם also>>both
noun: אָדָם mankind>>mortal man
Conjunction
conjunction:
Nominal
ConstructChain <gloss="the mighty">
Nominal
noun: בְּנֵי sons
Adjectival
adverb: גַּם also>>and
noun: אִישׁ man>>man of status
Fragment <status="alternative">
Clause
Predicate
verb: הַאֲזִינוּ give ear <status="elided">
Adverbial
adverb: יַחַד together>>alike
Fragment <status="alternative">
Vocative
Nominal
Nominal
noun: עָשִׁיר rich person
Conjunction
conjunction: וְ and
noun: וְאֶבְיוֹן poor person
{{Diagram/Display | Chapter=49|DiagramID=v-3-Alternative }}
Grammar Notes
No Grammar notes to display for this diagram.
Note for vv. 2-3
In v. 2, the demonstrative זאת ("this") is ταῦτα in the LXX (“these things”) which could be rendered “this” ( NETS). The MT's admonition שמעו־זאת is expanded in TgPs as "Hear this instruction [שמעו אחויתא דא], all nations; listen, all inhabitants of the earth."[11]
Note for vv. 2-3
In v. 3, the TgPs also expands what appears to be an idiom-like statement (גם־בני אדם גם־בני־איש) as "both the sons of the first Adam and the sons of Jacob, the righteous one and the sinner together."[12] The LXX renders this as οἵ τε γηγενεῖς καὶ οἱ υἱοὶ τῶν ἀνθρώπων ("both the earthborn [or primeval men] and the sons of men"; NETS). The Syr. has ܢܫܐ ܐ̈ ܪܥܐ ܘܒܢܝ ܝ ܐ̈ ܒܢ ("sons of earth" and "sons of man"), which essentially is a literal translation of the MT's phrase גם־בני אדם גם־בני־איש. "The meaning is 'men of low degree' (i.e., common people) and 'men of high degree' (i.e., people of status)" (Taylor 2020, 187 n. 4). Cf. "Both ordinary people and people of importance;"[13] "both humble and mighty;"[14] "you simple people as well as you lords’ sons."[15]. Kraus also explains that "The parallelism with its chiastic effect shows that the construct combination בני אדם can have the meaning 'simple people,’ while בני־איש designates 'lords’ sons,' the 'distinguished people’" [cf. Ps 4:2].[16] These readings are clarified by a more specific יחד עשיר ואביון ("rich and poor, together") in v. 3b.
Note for vv. 2-3
Furthermore, בני אדם, בני־איש, and עשיר ואביון together create a list of appositives, modifying the identity of כל־ישבי חלד in v. 2. That is, "low and mighty" and "rich and poor" reveal a characteristic/quality (i.e., totality), or identity (in terms of social class), of "all inhabitants of the world".
Lexical Notes
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Phrase-Level
No Phrasal notes to display for this diagram.
Verbal Notes
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Textual Notes
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v. 4
| Hebrew | Verse | English |
|---|---|---|
| פִּ֭י יְדַבֵּ֣ר חָכְמ֑וֹת וְהָג֖וּת לִבִּ֣י תְבוּנֽוֹת׃ | 4 | My mouth will speak great wisdom; And the meditation of my heart [will be] great discernment. |
Macula
פִּ֭י יְדַבֵּ֣ר חָכְמ֑וֹת וְהָג֖וּת לִבִּ֣י תְבוּנֽוֹת׃
Preferred
(Preferred, but not confirmed); edit diagram
SimpleGrammar
DiscourseUnit [v. 4]
Fragment [v. 4]
ClauseCluster
Clause
Subject
ConstructChain <gloss="my mouth">
noun: פּ mouth
suffix-pronoun: ִי me
Predicate
verb: יְדַבֵּר will speak
Object
noun: חָכְמוֹת wisdoms>>great wisdom
Conjunction
conjunction: וְ and
Clause
Subject
ConstructChain <gloss="meditation of my heart">
noun: הָגוּת meditation
noun: לִבּ heart
suffix-pronoun: ִי me
Predicate
verb: will be <status="elided">
Complement
noun: תְבוּנוֹת discernments>>great discernment
DiscourseUnit [v. 4]
Fragment [v. 4]
ClauseCluster
Clause
Subject
ConstructChain <gloss="my mouth">
noun: פּ mouth
suffix-pronoun: ִי me
Predicate
verb: יְדַבֵּר will speak
Object
noun: חָכְמוֹת wisdoms>>great wisdom
Conjunction
conjunction: וְ and
Clause
Subject
ConstructChain <gloss="meditation of my heart">
noun: הָגוּת meditation
noun: לִבּ heart
suffix-pronoun: ִי me
Predicate
verb: will be <status="elided">
Complement
noun: תְבוּנוֹת discernments>>great discernment
{{Diagram/Display | Chapter=49|DiagramID=v-4-None }}
Grammar Notes
No Grammar notes to display for this diagram.
Lexical Notes
No Lexical notes to display for this diagram.
Phrase-Level
No Phrasal notes to display for this diagram.
Verbal Notes
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Textual Notes
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Add Exegetical Note
v. 5
| Hebrew | Verse | English |
|---|---|---|
| אַטֶּ֣ה לְמָשָׁ֣ל אָזְנִ֑י אֶפְתַּ֥ח בְּ֝כִנּ֗וֹר חִידָתִֽי׃ | 5 | I will incline my ear to a proverb; I will explain my riddle with the lyre. |
Macula
אַטֶּ֣ה לְמָשָׁ֣ל אָזְנִ֑י אֶפְתַּ֥ח בְּ֝כִנּ֗וֹר חִידָתִֽי׃
Preferred
(Preferred, but not confirmed); edit diagram
SimpleGrammar
DiscourseUnit [v. 5]
Fragment
Clause
Predicate
verb: אַטֶּה I will stretch out >> I will incline
Adverbial
PrepositionalPhrase <gloss="to a proverb">
Preposition
preposition: לְ to
Object
noun: מָשָׁל proverb
Object
ConstructChain <gloss="my ear">
noun: אָזְנ ear
suffix-pronoun: ִי me
Fragment
Clause
Predicate
verb: אֶפְתַּח I will open>>I will explain
Adverbial
PrepositionalPhrase <gloss="with the lyre">
Preposition
preposition: בְּ with
Object
noun: כִנּוֹר lyre
Object
ConstructChain <gloss="my riddle">
noun: חִידָת riddle
suffix-pronoun: ִי me
DiscourseUnit [v. 5]
Fragment
Clause
Predicate
verb: אַטֶּה I will stretch out >> I will incline
Adverbial
PrepositionalPhrase <gloss="to a proverb">
Preposition
preposition: לְ to
Object
noun: מָשָׁל proverb
Object
ConstructChain <gloss="my ear">
noun: אָזְנ ear
suffix-pronoun: ִי me
Fragment
Clause
Predicate
verb: אֶפְתַּח I will open>>I will explain
Adverbial
PrepositionalPhrase <gloss="with the lyre">
Preposition
preposition: בְּ with
Object
noun: כִנּוֹר lyre
Object
ConstructChain <gloss="my riddle">
noun: חִידָת riddle
suffix-pronoun: ִי me
{{Diagram/Display | Chapter=49|DiagramID=v-5-None }}
Grammar Notes
Note for v. 5
In v. 5, the MT begins with the idea of the psalmist, as a wisdom teacher, stretching out (1cs, yiqtol) his ear to a proverb.[17] Based on Ps 78:1 (האזינה עמי תורתי הטו אזנכם לאמרי־פי), some propose emending the 1cs yiqtol to an imperative followed by "your [2mpl] ears "/הטו אזנכם, but this has no versional or manuscript support and is unnecessary.[18] The LXX has κλινῶ εἰς παραβολὴν τὸ οὖς μου ἀνοίξω ἐν ψαλτηρίῳ τὸ πρόβλημά μου ("I will incline my ear to an illustration; I will work out my problem with a harp," NETS); Syr: ܐܨܠܐ ܐ̈ܕܢܝ ܠܡ̈ܬܠܐ܂ ܘܐܡܠܠ ܒܟܢܪ̈ܐ ܐܘܚ̈ܕܬܝ ("I will incline my ears to proverbs; I will speak my riddles on the harp."[19] Targ. אצלי למתלא אודני אשרי למפתח בכינורא אוחדתי׃ ("I will incline my ear to a proverb; I will begin to open my riddle to the accompaniment of the lyre").[20] Jerome's Hebr.: inclino ad parabulam aurem meam aperiam in cithara enigma meum "I will turn to a parable my ear; I will open with a lyre my enigma."
Lexical Notes
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Phrase-Level
No Phrasal notes to display for this diagram.
Verbal Notes
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Textual Notes
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Add Exegetical Note
vv. 6-7
| Hebrew | Verse | English |
|---|---|---|
| לָ֣מָּה אִ֭ירָא בִּ֣ימֵי רָ֑ע עֲוֺ֖ן עֲקֵבַ֣י יְסוּבֵּֽנִי׃ | 6 | Why should I fear in evil days, whenever the iniquity of my persecutors surrounds me, |
| הַבֹּטְחִ֥ים עַל־חֵילָ֑ם וּבְרֹ֥ב עָ֝שְׁרָ֗ם יִתְהַלָּֽלוּ׃ | 7 | those who trust in their wealth and who boast in the abundance of their riches? |
Macula
לָ֣מָּה אִ֭ירָא בִּ֣ימֵי רָ֑ע עֲוֺ֖ן עֲקֵבַ֣י יְסוּבֵּֽנִי׃
Preferred
(Preferred, but not confirmed); edit diagram
SimpleGrammar
DiscourseUnit [vv. 6-7]
Fragment
Clause
Predicate
verb: אִירָא should I fear
adverb: לָמָּה why
Adverbial
PrepositionalPhrase <gloss="in evil days">
Preposition
preposition: בִּ in
Object
ConstructChain <gloss="evil days">
noun: ימֵי days of
noun: רָע evil
SubordinateClause
Conjunction
conjunction: whenever <status="elided">
Clause
Subject
Nominal
ConstructChain <gloss="the iniquity of my persecutors">
noun: עֲוֺן iniquity
Nominal
Apposition
Nominal
ConstructChain
noun: עֲקֵבַ heels>>persecutors
suffix-pronoun: י me
Nominal <status="alternative revocalization">
verb-participle: עֹקְבַ persecutors
suffix-pronoun: י me
Nominal
article: הַ (those) who
noun:
Adjectival
ClauseCluster
Clause
Predicate
verb-participle: בֹּטְחִים trust
Adverbial
PrepositionalPhrase
Preposition
preposition: עַל on>>in
Object
ConstructChain <gloss="their wealth">
noun: חֵיל wealth
suffix-pronoun: ָם them
Conjunction
conjunction: וּ and
Clause
Predicate
verb: יִתְהַלָּלוּ boast
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ in
Object
ConstructChain <gloss="abundance of their riches">
noun: רֹב abundance
noun: עָשְׁר riches
suffix-pronoun: ָם them
Predicate
verb: יְסוּבֵּ surrounds
Object
pronoun: נִי me
DiscourseUnit [vv. 6-7]
Fragment
Clause
Predicate
verb: אִירָא should I fear
adverb: לָמָּה why
Adverbial
PrepositionalPhrase <gloss="in evil days">
Preposition
preposition: בִּ in
Object
ConstructChain <gloss="evil days">
noun: ימֵי days of
noun: רָע evil
SubordinateClause
Conjunction
conjunction: whenever <status="elided">
Clause
Subject
Nominal
ConstructChain <gloss="the iniquity of my persecutors">
noun: עֲוֺן iniquity
Nominal
Apposition
Nominal
ConstructChain
noun: עֲקֵבַ heels>>persecutors
suffix-pronoun: י me
Nominal <status="alternative revocalization">
verb-participle: עֹקְבַ persecutors
suffix-pronoun: י me
Nominal
article: הַ (those) who
noun:
Adjectival
ClauseCluster
Clause
Predicate
verb-participle: בֹּטְחִים trust
Adverbial
PrepositionalPhrase
Preposition
preposition: עַל on>>in
Object
ConstructChain <gloss="their wealth">
noun: חֵיל wealth
suffix-pronoun: ָם them
Conjunction
conjunction: וּ and
Clause
Predicate
verb: יִתְהַלָּלוּ boast
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ in
Object
ConstructChain <gloss="abundance of their riches">
noun: רֹב abundance
noun: עָשְׁר riches
suffix-pronoun: ָם them
Predicate
verb: יְסוּבֵּ surrounds
Object
pronoun: נִי me
{{Diagram/Display | Chapter=49|DiagramID=vv-6-7-None }}
Grammar Notes
Note for v. 6
In v. 6a, the MT's עון עקבי יסובני, lit. "the iniquity of my heels surrounds me", is unusual and difficult.
- OPTION 1: Taken as "the iniquity of my heels surrounds me" (cf. WYC), v. 6a could be understood as the psalmist's own "false steps and errors of conduct" leading him to evil days, i.e., the time of his ruin.[21] Similarly (although not identically), the LXX understands it as from the Heb. "heel", having τῆς πτέρνης μου in v. 6a ("The lawlessness at my heel will surround me"; NETS; cf. NKJV; KJ21; LEB). On close pursuit of a sufferer, which includes watching his feet or the souls of their feet (or restricting the movement of his feet), see Job 13:27 (a difficult and debated verse; Seow, 2013, 664–665; cf. MEV: "Why should I fear in the days of evil, when the iniquity of my stalkers surrounds me?").
- OPTION 2 (preferred): On the other hand, some ancient witnesses and modern translators understand עקב as referring to the psalmist's enemies. Hence, BDB identifies עקב as a verbal adjective, i.e., "over-reacher" (cf. SDBH: "= person who takes advantage of other people -- deceiver; persecutor; enemy."; cf. Jer 17:9; עָקֹ֥ב הַלֵּ֛ב מִכֹּ֖ל). This reading is reflected in Syr., which has ܥܘܠܐ ܕܒ̈ܥܠܕܒܒܝ ܟܪܟܢܝ ("the wickedness of my enemies surrounds me"; Taylor 2020, 189). TgPs here is rather expansive, reading (in v. 6b) אלהן דחובת סורחני בסופי יחזרינני ("Why should I fear on the day of the visitation evil, except when guilt for my sin surrounds me at my end?")[22]
Most of modern scholars follow the MT, as is, or revocalize it as עֹקְבַי. E.g., Kraus takes עון עקבי יסובני as "the wickedness of swindlers."[23] Revocalizing MT as עֹקְבַי, Craigie translates it as "iniquity of my treacherous foes;"[24] “the iniquity of those who cheat me” [ESV]; “wicked deceivers” [NIV].[25] On Ps 41:10 (גם־איש שלומי ׀ אשר־בטחתי בו אוכל לחמי הגדיל עלי עקב), Craigie explains "10.c. The expression [עלי עקב] is curious, the preceding verb (lit. 'making great') seeming out of place with the noun 'heel'; though the idiom is rare, the sense is clear enough. Dahood translates 'spun slanderous tales,' which is possible, though it rests on rare nuances (if they can be sustained) of both the Hebrew verb and noun in question.[26] The Ugaritic evidence in support of the sense 'malign, slander' for Hebrew should be removed from the discussion. In Ugaritic, the noun ʿqb 'heel,' is well established, but the verb ʿqb has the sense 'hinder, hold back.' In the text cited by Dahood, 3 Aqht rev. 19 (=CTA.18.i. 19), mʿqbk does not clearly mean 'he who maligns you'; the more obvious sense is 'he who hinders you.'"[27]
Goldingay offers the following explanation: "Verse 5 [v. 6] immediately makes clear that the psalm’s question *Why? is not a mere theoretical one but one that relates to fear. The parallelism works by the first colon mentioning fear and trouble (*bad) and raising the question of what the psalmist fears and what kind of trouble is meant and the second colon making this more specific. Verse 5b [6b] also makes even clearer that the psalmist has in mind circumstances like those regularly presupposed by prayer psalms, whether or not the psalm issues from a current experience like that. The psalmist knows that from time to time it is possible to be under pressure on all sides from the *waywardness of “assailants”—here uniquely ʿăqēbîm from the word for “heel.” These may be people who try to trip others up and use devious methods to do so, or they may be cheats more generally (see 41:9 [10])."[28]
Here, the MT's עון עקבי is taken as is, without revocalization, to mean "the iniquity of my persecutors" (cf. BDB; SDBH).
- OPTION 1 (preferred): Here, v. 6b is taken as a temporal circumstantial clause subordinate to v. 6a (למה אירא; "why should I be afraid?" and v. 7 as a relative clause subordinate to v. 6b.[29] Contextually, a subordinate reading makes sense, even if it is not marked grammatically.
- OPTION 2: Vv. 6b and 7 can be taken as temporal circumstantial clauses subordinate to v. 6a (למה אירא; "why should I be afraid?").
- OPTION 3: The LXX and Vulg. treat v. 6b as an asyndetic clause, which "would be a perhaps unexpectedly inelegant construction."[30]
- OPTION 4: Some translations (e.g., NIV; NKJV; ESV; NASB, etc.) take v. 6b and 6c as temporal circumstantial clauses, subordinate to v. 6a, but v. 7 as being in apposition to עֲקֵבַ֣י. This is possible, but there is nothing in the text suggesting the psalmist's persecutors and those who trust in riches are the same group. NJPS takes “the waywardness of my persecutors that surrounds me” as the obj. of the verb “to be afraid” (cf. LSV), but this "would be an unusual and unexpectedly elegant construction."[31] "Verse 6 [7] sharpens the point in parallel abbʹaʹ cola, with both the verb and the noun expression in the second colon taking further those in the first."[32]
Lexical Notes
No Lexical notes to display for this diagram.
Phrase-Level
No Phrasal notes to display for this diagram.
Verbal Notes
No Verbal notes to display for this diagram.
Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
Alternative 2
(Alternative); edit diagram
SimpleGrammar
DiscourseUnit [vv. 6-7]
Fragment <status="alternative">
Clause
Predicate
verb: אִירָא should I fear
adverb: לָמָּה why
Adverbial
PrepositionalPhrase <gloss="in evil days">
Preposition
preposition: בִּ in
Object
ConstructChain <gloss="evil days">
noun: ימֵי days of
noun: רָע evil
Fragment <status="alternative">
Clause
Subject
ConstructChain <gloss="the iniquity of my persecutors">
noun: עֲוֺן iniquity
noun: עֲקֵבַ heels>>persecutors
suffix-pronoun: י me
Predicate
verb: יְסוּבֵּ surrounds
Object
pronoun: נִי me
Fragment <status="alternative">
Clause
Subject
Clause
Subject
article: הַ the
pronoun: ones
Predicate
verb-participle: בֹּטְחִים trust
Adverbial
PrepositionalPhrase
Preposition
preposition: עַל on>>in
Object
ConstructChain <gloss="their wealth">
noun: חֵיל wealth
suffix-pronoun: ָם them
Conjunction
conjunction: וּ and
PrepositionalPhrase
Preposition
preposition: בְ in
Object
ConstructChain <gloss="abundance of their riches">
noun: רֹב abundance
noun: עָשְׁר riches
suffix-pronoun: ָם them
Predicate
verb: יִתְהַלָּלוּ boast
DiscourseUnit [vv. 6-7]
Fragment <status="alternative">
Clause
Predicate
verb: אִירָא should I fear
adverb: לָמָּה why
Adverbial
PrepositionalPhrase <gloss="in evil days">
Preposition
preposition: בִּ in
Object
ConstructChain <gloss="evil days">
noun: ימֵי days of
noun: רָע evil
Fragment <status="alternative">
Clause
Subject
ConstructChain <gloss="the iniquity of my persecutors">
noun: עֲוֺן iniquity
noun: עֲקֵבַ heels>>persecutors
suffix-pronoun: י me
Predicate
verb: יְסוּבֵּ surrounds
Object
pronoun: נִי me
Fragment <status="alternative">
Clause
Subject
Clause
Subject
article: הַ the
pronoun: ones
Predicate
verb-participle: בֹּטְחִים trust
Adverbial
PrepositionalPhrase
Preposition
preposition: עַל on>>in
Object
ConstructChain <gloss="their wealth">
noun: חֵיל wealth
suffix-pronoun: ָם them
Conjunction
conjunction: וּ and
PrepositionalPhrase
Preposition
preposition: בְ in
Object
ConstructChain <gloss="abundance of their riches">
noun: רֹב abundance
noun: עָשְׁר riches
suffix-pronoun: ָם them
Predicate
verb: יִתְהַלָּלוּ boast
{{Diagram/Display | Chapter=49|DiagramID=vv-6-7-Alternative-2 }}
Grammar Notes
No Grammar notes to display for this diagram.
Note for v. 6
In v. 6a, the MT's עון עקבי יסובני, lit. "the iniquity of my heels surrounds me", is unusual and difficult.
- OPTION 1: Taken as "the iniquity of my heels surrounds me" (cf. WYC), v. 6a could be understood as the psalmist's own "false steps and errors of conduct" leading him to evil days, i.e., the time of his ruin.[33] Similarly (although not identically), the LXX understands it as from the Heb. "heel", having τῆς πτέρνης μου in v. 6a ("The lawlessness at my heel will surround me"; NETS; cf. NKJV; KJ21; LEB). On close pursuit of a sufferer, which includes watching his feet or the souls of their feet (or restricting the movement of his feet), see Job 13:27 (a difficult and debated verse; Seow, 2013, 664–665; cf. MEV: "Why should I fear in the days of evil, when the iniquity of my stalkers surrounds me?").
- OPTION 2 (preferred): On the other hand, some ancient witnesses and modern translators understand עקב as referring to the psalmist's enemies. Hence, BDB identifies עקב as a verbal adjective, i.e., "over-reacher" (cf. SDBH: "= person who takes advantage of other people -- deceiver; persecutor; enemy."; cf. Jer 17:9; עָקֹ֥ב הַלֵּ֛ב מִכֹּ֖ל). This reading is reflected in Syr., which has ܥܘܠܐ ܕܒ̈ܥܠܕܒܒܝ ܟܪܟܢܝ ("the wickedness of my enemies surrounds me"; Taylor 2020, 189). TgPs here is rather expansive, reading (in v. 6b) אלהן דחובת סורחני בסופי יחזרינני ("Why should I fear on the day of the visitation evil, except when guilt for my sin surrounds me at my end?")[34]
Most of modern scholars follow the MT, as is, or revocalize it as עֹקְבַי. E.g., Kraus takes עון עקבי יסובני as "the wickedness of swindlers."[35] Revocalizing MT as עֹקְבַי, Craigie translates it as "iniquity of my treacherous foes;"[36] “the iniquity of those who cheat me” [ESV]; “wicked deceivers” [NIV].[37] On Ps 41:10 (גם־איש שלומי ׀ אשר־בטחתי בו אוכל לחמי הגדיל עלי עקב), Craigie explains "10.c. The expression [עלי עקב] is curious, the preceding verb (lit. 'making great') seeming out of place with the noun 'heel'; though the idiom is rare, the sense is clear enough. Dahood translates 'spun slanderous tales,' which is possible, though it rests on rare nuances (if they can be sustained) of both the Hebrew verb and noun in question.[38] The Ugaritic evidence in support of the sense 'malign, slander' for Hebrew should be removed from the discussion. In Ugaritic, the noun ʿqb 'heel,' is well established, but the verb ʿqb has the sense 'hinder, hold back.' In the text cited by Dahood, 3 Aqht rev. 19 (=CTA.18.i. 19), mʿqbk does not clearly mean 'he who maligns you'; the more obvious sense is 'he who hinders you.'"[39]
Goldingay offers the following explanation: "Verse 5 [v. 6] immediately makes clear that the psalm’s question *Why? is not a mere theoretical one but one that relates to fear. The parallelism works by the first colon mentioning fear and trouble (*bad) and raising the question of what the psalmist fears and what kind of trouble is meant and the second colon making this more specific. Verse 5b [6b] also makes even clearer that the psalmist has in mind circumstances like those regularly presupposed by prayer psalms, whether or not the psalm issues from a current experience like that. The psalmist knows that from time to time it is possible to be under pressure on all sides from the *waywardness of “assailants”—here uniquely ʿăqēbîm from the word for “heel.” These may be people who try to trip others up and use devious methods to do so, or they may be cheats more generally (see 41:9 [10])."[40]
Here, the MT's עון עקבי is taken as is, without revocalization, to mean "the iniquity of my persecutors" (cf. BDB; SDBH).
- OPTION 1 (preferred): Here, v. 6b is taken as a temporal circumstantial clause subordinate to v. 6a (למה אירא; "why should I be afraid?" and v. 7 as a relative clause subordinate to v. 6b.[41] Contextually, a subordinate reading makes sense, even if it is not marked grammatically.
- OPTION 2: Vv. 6b and 7 can be taken as temporal circumstantial clauses subordinate to v. 6a (למה אירא; "why should I be afraid?").
- OPTION 3: The LXX and Vulg. treat v. 6b as an asyndetic clause, which "would be a perhaps unexpectedly inelegant construction."[42]
- OPTION 4: Some translations (e.g., NIV; NKJV; ESV; NASB, etc.) take v. 6b and 6c as temporal circumstantial clauses, subordinate to v. 6a, but v. 7 as being in apposition to עֲקֵבַ֣י. This is possible, but there is nothing in the text suggesting the psalmist's persecutors and those who trust in riches are the same group. NJPS takes “the waywardness of my persecutors that surrounds me” as the obj. of the verb “to be afraid” (cf. LSV), but this "would be an unusual and unexpectedly elegant construction."[43] "Verse 6 [7] sharpens the point in parallel abbʹaʹ cola, with both the verb and the noun expression in the second colon taking further those in the first."[44]
Lexical Notes
No Lexical notes to display for this diagram.
Phrase-Level
No Phrasal notes to display for this diagram.
Verbal Notes
No Verbal notes to display for this diagram.
Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
Alternative 1
(Alternative); edit diagram
SimpleGrammar
DiscourseUnit [vv. 6-7]
Fragment <status="alternative">
Clause
Predicate
verb: אִירָא should I fear
adverb: לָמָּה why
Adverbial
PrepositionalPhrase <gloss="in evil days">
Preposition
preposition: בִּ in
Object
ConstructChain <gloss="evil days">
noun: ימֵי days of
noun: רָע evil
SubordinateClause
Conjunction
conjunction: whenever <status="elided">
ClauseCluster
Clause
Subject
ConstructChain <gloss="the iniquity of my persecutors">
noun: עֲוֺן iniquity
noun: עֲקֵבַ heels>>persecutors
suffix-pronoun: י me
Predicate
verb: יְסוּבֵּ surrounds
Object
pronoun: נִי me
Clause
Subject
Clause
Subject
article: הַ the
pronoun: ones
Predicate
verb-participle: בֹּטְחִים trust
Adverbial
PrepositionalPhrase
Preposition
preposition: עַל on>>in
Object
ConstructChain <gloss="their wealth">
noun: חֵיל wealth
suffix-pronoun: ָם them
Conjunction
conjunction: וּ and
PrepositionalPhrase
Preposition
preposition: בְ in
Object
ConstructChain <gloss="abundance of their riches">
noun: רֹב abundance
noun: עָשְׁר riches
suffix-pronoun: ָם them
Predicate
verb: יִתְהַלָּלוּ boast
DiscourseUnit [vv. 6-7]
Fragment <status="alternative">
Clause
Predicate
verb: אִירָא should I fear
adverb: לָמָּה why
Adverbial
PrepositionalPhrase <gloss="in evil days">
Preposition
preposition: בִּ in
Object
ConstructChain <gloss="evil days">
noun: ימֵי days of
noun: רָע evil
SubordinateClause
Conjunction
conjunction: whenever <status="elided">
ClauseCluster
Clause
Subject
ConstructChain <gloss="the iniquity of my persecutors">
noun: עֲוֺן iniquity
noun: עֲקֵבַ heels>>persecutors
suffix-pronoun: י me
Predicate
verb: יְסוּבֵּ surrounds
Object
pronoun: נִי me
Clause
Subject
Clause
Subject
article: הַ the
pronoun: ones
Predicate
verb-participle: בֹּטְחִים trust
Adverbial
PrepositionalPhrase
Preposition
preposition: עַל on>>in
Object
ConstructChain <gloss="their wealth">
noun: חֵיל wealth
suffix-pronoun: ָם them
Conjunction
conjunction: וּ and
PrepositionalPhrase
Preposition
preposition: בְ in
Object
ConstructChain <gloss="abundance of their riches">
noun: רֹב abundance
noun: עָשְׁר riches
suffix-pronoun: ָם them
Predicate
verb: יִתְהַלָּלוּ boast
{{Diagram/Display | Chapter=49|DiagramID=vv-6-7-Alternative-1 }}
Grammar Notes
No Grammar notes to display for this diagram.
Note for v. 6
In v. 6a, the MT's עון עקבי יסובני, lit. "the iniquity of my heels surrounds me", is unusual and difficult.
- OPTION 1: Taken as "the iniquity of my heels surrounds me" (cf. WYC), v. 6a could be understood as the psalmist's own "false steps and errors of conduct" leading him to evil days, i.e., the time of his ruin.[45] Similarly (although not identically), the LXX understands it as from the Heb. "heel", having τῆς πτέρνης μου in v. 6a ("The lawlessness at my heel will surround me"; NETS; cf. NKJV; KJ21; LEB). On close pursuit of a sufferer, which includes watching his feet or the souls of their feet (or restricting the movement of his feet), see Job 13:27 (a difficult and debated verse; Seow, 2013, 664–665; cf. MEV: "Why should I fear in the days of evil, when the iniquity of my stalkers surrounds me?").
- OPTION 2 (preferred): On the other hand, some ancient witnesses and modern translators understand עקב as referring to the psalmist's enemies. Hence, BDB identifies עקב as a verbal adjective, i.e., "over-reacher" (cf. SDBH: "= person who takes advantage of other people -- deceiver; persecutor; enemy."; cf. Jer 17:9; עָקֹ֥ב הַלֵּ֛ב מִכֹּ֖ל). This reading is reflected in Syr., which has ܥܘܠܐ ܕܒ̈ܥܠܕܒܒܝ ܟܪܟܢܝ ("the wickedness of my enemies surrounds me"; Taylor 2020, 189). TgPs here is rather expansive, reading (in v. 6b) אלהן דחובת סורחני בסופי יחזרינני ("Why should I fear on the day of the visitation evil, except when guilt for my sin surrounds me at my end?")[46]
Most of modern scholars follow the MT, as is, or revocalize it as עֹקְבַי. E.g., Kraus takes עון עקבי יסובני as "the wickedness of swindlers."[47] Revocalizing MT as עֹקְבַי, Craigie translates it as "iniquity of my treacherous foes;"[48] “the iniquity of those who cheat me” [ESV]; “wicked deceivers” [NIV].[49] On Ps 41:10 (גם־איש שלומי ׀ אשר־בטחתי בו אוכל לחמי הגדיל עלי עקב), Craigie explains "10.c. The expression [עלי עקב] is curious, the preceding verb (lit. 'making great') seeming out of place with the noun 'heel'; though the idiom is rare, the sense is clear enough. Dahood translates 'spun slanderous tales,' which is possible, though it rests on rare nuances (if they can be sustained) of both the Hebrew verb and noun in question.[50] The Ugaritic evidence in support of the sense 'malign, slander' for Hebrew should be removed from the discussion. In Ugaritic, the noun ʿqb 'heel,' is well established, but the verb ʿqb has the sense 'hinder, hold back.' In the text cited by Dahood, 3 Aqht rev. 19 (=CTA.18.i. 19), mʿqbk does not clearly mean 'he who maligns you'; the more obvious sense is 'he who hinders you.'"[51]
Goldingay offers the following explanation: "Verse 5 [v. 6] immediately makes clear that the psalm’s question *Why? is not a mere theoretical one but one that relates to fear. The parallelism works by the first colon mentioning fear and trouble (*bad) and raising the question of what the psalmist fears and what kind of trouble is meant and the second colon making this more specific. Verse 5b [6b] also makes even clearer that the psalmist has in mind circumstances like those regularly presupposed by prayer psalms, whether or not the psalm issues from a current experience like that. The psalmist knows that from time to time it is possible to be under pressure on all sides from the *waywardness of “assailants”—here uniquely ʿăqēbîm from the word for “heel.” These may be people who try to trip others up and use devious methods to do so, or they may be cheats more generally (see 41:9 [10])."[52]
Here, the MT's עון עקבי is taken as is, without revocalization, to mean "the iniquity of my persecutors" (cf. BDB; SDBH).
- OPTION 1 (preferred): Here, v. 6b is taken as a temporal circumstantial clause subordinate to v. 6a (למה אירא; "why should I be afraid?" and v. 7 as a relative clause subordinate to v. 6b.[53] Contextually, a subordinate reading makes sense, even if it is not marked grammatically.
- OPTION 2: Vv. 6b and 7 can be taken as temporal circumstantial clauses subordinate to v. 6a (למה אירא; "why should I be afraid?").
- OPTION 3: The LXX and Vulg. treat v. 6b as an asyndetic clause, which "would be a perhaps unexpectedly inelegant construction."[54]
- OPTION 4: Some translations (e.g., NIV; NKJV; ESV; NASB, etc.) take v. 6b and 6c as temporal circumstantial clauses, subordinate to v. 6a, but v. 7 as being in apposition to עֲקֵבַ֣י. This is possible, but there is nothing in the text suggesting the psalmist's persecutors and those who trust in riches are the same group. NJPS takes “the waywardness of my persecutors that surrounds me” as the obj. of the verb “to be afraid” (cf. LSV), but this "would be an unusual and unexpectedly elegant construction."[55] "Verse 6 [7] sharpens the point in parallel abbʹaʹ cola, with both the verb and the noun expression in the second colon taking further those in the first."[56]
Lexical Notes
No Lexical notes to display for this diagram.
Phrase-Level
No Phrasal notes to display for this diagram.
Verbal Notes
No Verbal notes to display for this diagram.
Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
Alternative 3
(Alternative); edit diagram
SimpleGrammar
DiscourseUnit [vv 6-7]
Fragment <status="alternative">
Clause
Predicate
verb: אִירָא should I fear
adverb: לָמָּה why
Adverbial
PrepositionalPhrase <gloss="in evil days">
Preposition
preposition: בִּ in
Object
ConstructChain <gloss="evil days">
noun: ימֵי days of
noun: רָע evil
SubordinateClause
Conjunction
conjunction: whenever <status="elided">
Clause
Subject
ConstructChain <gloss="the iniquity of my persecutors">
noun: עֲוֺן iniquity
Apposition
ConstructChain
noun: עֲקֵבַ heels>>persecutors
suffix-pronoun: י me
Nominal
article: הַ the
verb-participle: בֹּטְחִים ones who trust
Adverbial
PrepositionalPhrase
Preposition
preposition: עַל on>>in
Object
ConstructChain <gloss="their wealth">
noun: חֵיל wealth
suffix-pronoun: ָם them
Conjunction
conjunction: וּ and
PrepositionalPhrase
Preposition
preposition: בְ in
Object
ConstructChain <gloss="abundance of their riches">
noun: רֹב abundance
noun: עָשְׁר riches
suffix-pronoun: ָם them
Predicate
verb: יְסוּבֵּ surrounds
Object
pronoun: נִי me
DiscourseUnit [vv 6-7]
Fragment <status="alternative">
Clause
Predicate
verb: אִירָא should I fear
adverb: לָמָּה why
Adverbial
PrepositionalPhrase <gloss="in evil days">
Preposition
preposition: בִּ in
Object
ConstructChain <gloss="evil days">
noun: ימֵי days of
noun: רָע evil
SubordinateClause
Conjunction
conjunction: whenever <status="elided">
Clause
Subject
ConstructChain <gloss="the iniquity of my persecutors">
noun: עֲוֺן iniquity
Apposition
ConstructChain
noun: עֲקֵבַ heels>>persecutors
suffix-pronoun: י me
Nominal
article: הַ the
verb-participle: בֹּטְחִים ones who trust
Adverbial
PrepositionalPhrase
Preposition
preposition: עַל on>>in
Object
ConstructChain <gloss="their wealth">
noun: חֵיל wealth
suffix-pronoun: ָם them
Conjunction
conjunction: וּ and
PrepositionalPhrase
Preposition
preposition: בְ in
Object
ConstructChain <gloss="abundance of their riches">
noun: רֹב abundance
noun: עָשְׁר riches
suffix-pronoun: ָם them
Predicate
verb: יְסוּבֵּ surrounds
Object
pronoun: נִי me
{{Diagram/Display | Chapter=49|DiagramID=vv-6-7-Alternative-3 }}
Grammar Notes
No Grammar notes to display for this diagram.
Note for v. 6
In v. 6a, the MT's עון עקבי יסובני, lit. "the iniquity of my heels surrounds me", is unusual and difficult.
- OPTION 1: Taken as "the iniquity of my heels surrounds me" (cf. WYC), v. 6a could be understood as the psalmist's own "false steps and errors of conduct" leading him to evil days, i.e., the time of his ruin.[57] Similarly (although not identically), the LXX understands it as from the Heb. "heel", having τῆς πτέρνης μου in v. 6a ("The lawlessness at my heel will surround me"; NETS; cf. NKJV; KJ21; LEB). On close pursuit of a sufferer, which includes watching his feet or the souls of their feet (or restricting the movement of his feet), see Job 13:27 (a difficult and debated verse; Seow, 2013, 664–665; cf. MEV: "Why should I fear in the days of evil, when the iniquity of my stalkers surrounds me?").
- OPTION 2 (preferred): On the other hand, some ancient witnesses and modern translators understand עקב as referring to the psalmist's enemies. Hence, BDB identifies עקב as a verbal adjective, i.e., "over-reacher" (cf. SDBH: "= person who takes advantage of other people -- deceiver; persecutor; enemy."; cf. Jer 17:9; עָקֹ֥ב הַלֵּ֛ב מִכֹּ֖ל). This reading is reflected in Syr., which has ܥܘܠܐ ܕܒ̈ܥܠܕܒܒܝ ܟܪܟܢܝ ("the wickedness of my enemies surrounds me"; Taylor 2020, 189). TgPs here is rather expansive, reading (in v. 6b) אלהן דחובת סורחני בסופי יחזרינני ("Why should I fear on the day of the visitation evil, except when guilt for my sin surrounds me at my end?")[58]
Most of modern scholars follow the MT, as is, or revocalize it as עֹקְבַי. E.g., Kraus takes עון עקבי יסובני as "the wickedness of swindlers."[59] Revocalizing MT as עֹקְבַי, Craigie translates it as "iniquity of my treacherous foes;"[60] “the iniquity of those who cheat me” [ESV]; “wicked deceivers” [NIV].[61] On Ps 41:10 (גם־איש שלומי ׀ אשר־בטחתי בו אוכל לחמי הגדיל עלי עקב), Craigie explains "10.c. The expression [עלי עקב] is curious, the preceding verb (lit. 'making great') seeming out of place with the noun 'heel'; though the idiom is rare, the sense is clear enough. Dahood translates 'spun slanderous tales,' which is possible, though it rests on rare nuances (if they can be sustained) of both the Hebrew verb and noun in question.[62] The Ugaritic evidence in support of the sense 'malign, slander' for Hebrew should be removed from the discussion. In Ugaritic, the noun ʿqb 'heel,' is well established, but the verb ʿqb has the sense 'hinder, hold back.' In the text cited by Dahood, 3 Aqht rev. 19 (=CTA.18.i. 19), mʿqbk does not clearly mean 'he who maligns you'; the more obvious sense is 'he who hinders you.'"[63]
Goldingay offers the following explanation: "Verse 5 [v. 6] immediately makes clear that the psalm’s question *Why? is not a mere theoretical one but one that relates to fear. The parallelism works by the first colon mentioning fear and trouble (*bad) and raising the question of what the psalmist fears and what kind of trouble is meant and the second colon making this more specific. Verse 5b [6b] also makes even clearer that the psalmist has in mind circumstances like those regularly presupposed by prayer psalms, whether or not the psalm issues from a current experience like that. The psalmist knows that from time to time it is possible to be under pressure on all sides from the *waywardness of “assailants”—here uniquely ʿăqēbîm from the word for “heel.” These may be people who try to trip others up and use devious methods to do so, or they may be cheats more generally (see 41:9 [10])."[64]
Here, the MT's עון עקבי is taken as is, without revocalization, to mean "the iniquity of my persecutors" (cf. BDB; SDBH).
- OPTION 1 (preferred): Here, v. 6b is taken as a temporal circumstantial clause subordinate to v. 6a (למה אירא; "why should I be afraid?" and v. 7 as a relative clause subordinate to v. 6b.[65] Contextually, a subordinate reading makes sense, even if it is not marked grammatically.
- OPTION 2: Vv. 6b and 7 can be taken as temporal circumstantial clauses subordinate to v. 6a (למה אירא; "why should I be afraid?").
- OPTION 3: The LXX and Vulg. treat v. 6b as an asyndetic clause, which "would be a perhaps unexpectedly inelegant construction."[66]
- OPTION 4: Some translations (e.g., NIV; NKJV; ESV; NASB, etc.) take v. 6b and 6c as temporal circumstantial clauses, subordinate to v. 6a, but v. 7 as being in apposition to עֲקֵבַ֣י. This is possible, but there is nothing in the text suggesting the psalmist's persecutors and those who trust in riches are the same group. NJPS takes “the waywardness of my persecutors that surrounds me” as the obj. of the verb “to be afraid” (cf. LSV), but this "would be an unusual and unexpectedly elegant construction."[67] "Verse 6 [7] sharpens the point in parallel abbʹaʹ cola, with both the verb and the noun expression in the second colon taking further those in the first."[68]
Lexical Notes
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Phrase-Level
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Verbal Notes
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Textual Notes
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Add Exegetical Note
vv. 8-10
| Hebrew | Verse | English |
|---|---|---|
| אָ֗ח לֹא־פָדֹ֣ה יִפְדֶּ֣ה אִ֑ישׁ לֹא־יִתֵּ֖ן לֵאלֹהִ֣ים כָּפְרֽוֹ׃ | 8 | No, a person cannot by any means redeem himself. He cannot offer a ransom to God for himself |
| וְ֭יֵקַר פִּדְי֥וֹן נַפְשׁוֹ וְחָדַ֥ל לְעוֹלָֽם׃ | 9 | for the ransom for his life would be [too] costly, and he should stop trying, for good— |
| וִֽיחִי־ע֥וֹד לָנֶ֑צַח לֹ֖א יִרְאֶ֣ה הַשָּֽׁחַת׃ | 10 | so that he should still live forever and not see the grave. |
Macula
אָ֗ח לֹא־פָדֹ֣ה יִפָדֶה אִ֑ישׁ לֹא־יִתֵּ֖ן לֵאלֹהִ֣ים כָּפְרֽוֹ׃
Preferred
(Preferred, but not confirmed); edit diagram
SimpleGrammar
DiscourseUnit [vv. 8, 10]
Fragment
particle: אָח truly>>no
Fragment
Clause
Subject
noun: אִישׁ a person
Predicate
verb: יִפָּדֶה can redeem himself <status="revocalization">
Adverbial
particle: לֹא not
Adverbial
verb-infinitive: פָדֹה redeeming>>by any means
Fragment
Clause
Predicate
verb: יִתֵּן can give>>offer
Adverbial
particle: לֹא not
Adverbial
PrepositionalPhrase
Preposition
preposition: לֵ to
Object
pronoun: אלֹהִים God
Object
ConstructChain <gloss="his own ransom">
noun: כָּפְר ransom
suffix-pronoun: וֹ him
SubordinateClause
Conjunction
conjunction: וְ and>>so that
ClauseCluster
Clause
Predicate
verb: יחִי he will live>>he should continue to live
adverb: עוֹד still
Adverbial
PrepositionalPhrase
Preposition
preposition: לָ for
Object
pronoun: נֶצַח ever
Conjunction
conjunction: and <status="elided">
Clause
Predicate
verb: יִרְאֶה he will see
Adverbial
particle: לֹא not
Object
article: הַ the
noun: שָּׁחַת grave
DiscourseUnit [vv. 8, 10]
Fragment
particle: אָח truly>>no
Fragment
Clause
Subject
noun: אִישׁ a person
Predicate
verb: יִפָּדֶה can redeem himself <status="revocalization">
Adverbial
particle: לֹא not
Adverbial
verb-infinitive: פָדֹה redeeming>>by any means
Fragment
Clause
Predicate
verb: יִתֵּן can give>>offer
Adverbial
particle: לֹא not
Adverbial
PrepositionalPhrase
Preposition
preposition: לֵ to
Object
pronoun: אלֹהִים God
Object
ConstructChain <gloss="his own ransom">
noun: כָּפְר ransom
suffix-pronoun: וֹ him
SubordinateClause
Conjunction
conjunction: וְ and>>so that
ClauseCluster
Clause
Predicate
verb: יחִי he will live>>he should continue to live
adverb: עוֹד still
Adverbial
PrepositionalPhrase
Preposition
preposition: לָ for
Object
pronoun: נֶצַח ever
Conjunction
conjunction: and <status="elided">
Clause
Predicate
verb: יִרְאֶה he will see
Adverbial
particle: לֹא not
Object
article: הַ the
noun: שָּׁחַת grave
{{Diagram/Display | Chapter=49|DiagramID=vv-8-10-None }}
Grammar Notes
No Grammar notes to display for this diagram.
Note for v. 8
In v. 8a, the MT's אח לא־פדה יפדה איש is not straightforward, with debates surrounding the meaning and function of אח and the binyan (qal or niphal) of פדה יפדה.
- Option 1: The MT's אח/brother is a subject of פדה יפדה. The MT's אח is represented as ἀδελφὸς ("brother") in the LXX (cf. εβρ, α', σ', ε', ς', Hebr, S, T // assim 16(15): m אַךְ).[69] Barthélemy sees the MT's אָח as highly probable.[70] Similarly, a considerable number of modern translations and scholars adopt this reading.[71] Notably, the LXX treats “brother” as the subject, but translates the MT's inf. abs. and yiqtol (פדה יפדה) separately (“a brother does not ransom, shall anyone ransom?”; NETS).
- Option 2: The MT's אח/brother is an object of פדה יפדה. Although Option 1, lit. “a brother cannot redeem a man,” is possible, yet per usual Hebrew idiom(s), this statement should have either איש offering ransom for another איש or איש redeeming his "neighbor"/רֵעֵהוּ or אֶחָד or קְרֹבוֺ (e.g., Deut 15:2; Isa 19:2; Jer 34:14, cf. 15,17; Ezek 38:21; Hag 2:22; on the sequence אִישׁ אָחִיו see, e.g., Gen 9:5; Joel 2:8; Joel 7:10).[72] Given this idiomatic language, some treat the MT's אח as the fronted accusative (e.g., Ross 2013, 134: "No man can by any means redeem his brother or give to God a ransom for him..." ; NASB1977; NASB 1995; NET; KJV; LSB; ELB; EÜ; NBS; RVR95; BTX4; BULG; RUSV; UKR). "The words as they stand assert: a brother (אח, as a prominently placed object, with Rebia magnum, = אהיו, cf. Ezek 5:10; Ezek 18:18; Mic 7:6; Mal 1:6) can a man by no means redeem, i.e., men cannot redeem one another. Hengstenberg and Hitzig find the thought that is to be expected in Psa 49:8: the rich ungodly man [from v. 7] can with all his riches not even redeem another (אח), much less then can he redeem himself, offer a כפר for himself. But if the poet meant to be so understood, he must have written ולא and כפר נפשו. Psa 49:8a and Psa 49:8b bear no appearance of referring to different persons; the second clause is, on the contrary, the necessary supplement of the first: Among men certainly it is possible under some circumstances for one who is delivered over to death to be freed by money, but no כפר (= פדיון נפש, Exod 21:30 and frequently) can be given to God (לאלהים)."[73]
- Option 3: The MT's אח as an interjection (preferred). But, given its position (clause-initial) and support from several MSS, MT's אח is most likely the onomatopoeic interjection אך (cf. BDB 25a; BHS; cf. Ezek 18:10; Ezek 21:20). Notably, the interjection אך also appears later in v. 16, and is preferred here.[74] For the combination of interjection אך with inf. absolute + yiqtol of פדה, see Num 18:15: אך ׀ פדה תפדה את בכור האדם ואת.
- Furthermore, taking אח as the interjection אך calls for the revocalization of the MT's יפדה (a qal yiqtol) as a niphal (“redeem himself”; cf. BHS; HALOT).[75] The initial difficulty would be that the inf. abs. would also need to be revocalized as a niphal, but on the inf. abs. in qal with a verbal form in niphal, see GK113w. Notably, the particle לא/"not" would normally stand after the inf. abs., but in v. 8, it comes before it (cf. Gen 3:4; Amos 9:8; Isa 28:28). On balance, אח as an interjection and the revocalized יפדה are preferable.
- Option 4: Taking the MT's אח as interjection, יפדה could be understood as referring to v. 7b as an impersonal subject, e.g., "It [trust in wealth] cannot at all redeem a person, give God his ransom."[76]
On this verse, see further Exegetical Issue The Text and Meaning of Psalm49:8a.
Note for v. 8
In v. 8b, following many Heb. MSS, some add a conjunction "and" before לא/"not".
Note for v. 9
Regarding the syntax of vv 8–10, Delitzsch notes that v. 9 should be treated as a parenthetic insertion (BHS suggests it is a gloss): "But how is Psa 49:10 attached to what precedes?"[77] Hengstenberg renders it, 'he must for ever give it up, that he should live continually and not see the grave. But according to the syntax, ויהי cannot be attached to וחדל, but only to the futures in Psa 49:8, ranking with which the voluntative ויחי, ut vivat (Ew. 347, a). Thus, therefore, nothing remains but to take Psa 49:9 (which von Ortenberg expunges as a gloss upon Psa 49:8 [; cf. BHS]) as a parenthesis; the principal clause affirms that no man can give to God a ransom that shall protect another against death, so that this other should still continue (עוד) to live, and that without end (לנצח), without seeing the grave, i.e., without being obliged to go down into the grave." Agreeing with Delitzsch on the parenthetical status of v. 9, it is, however, preferable to see a rich person from v. 8 trying to redeem himself.
Note for v. 9
In v. 9a, the MT has יקר/“and is costly”. The LXX has “or/and the price (καὶ τὴν τιμὴν) of the redeeming of his soul (τῆς λυτρώσεως).” In v. 9, instead of the MT's נפשם/"their soul" (pl.), the LXX reads τῆς ψυχῆς αὐτοῦ/"his soul" (sing.; accordingly, BHS suggests emending the MT to harmonize it with other singular forms in the context). This emendation is preferred here. In Psalm 49, the overall thrust of the speaker's discourse indicates that his focus is on the foolishness of self-reliance and trust in one's own material possessions, not the wealth and good-will of others. Hence, v. 9 should be taken to continue the discourse from v. 8, meaning that the one who tries to redeem himself is trying in vain, the ransom for his (not their) life/souls is costly (cf. v. 10; see also Exegetical Issue on Ps 49:8a: The Text and Meaning of Psalm49:8a).
Note for v. 9
The MT's נפשם/"their soul" (pl.) could reflect the (erroneous, momentary) reading of אח as "brother" instead of אח as the interjection "surely" (i.e., the alternatively (or carelessly) spelled אַךְ; note that eight MSS have אַךְ here instead of אָח; cf. v. 16, which deals with the issue of redemption, uses the root פדה, and features אַךְ: "But/אַךְ God will redeem me from the realm of the dead..." [NIV]). So, "their soul" would refer to the soul(s) of this brother and the איש he is trying to redeem (per such reading). In other words, the ransom for both of them is too costly. The pl. form of נפש would not be necessary, as the singular could be used in contexts where the plural is meant (e.g., נפשנו תחתיכם; Josh 2:14). Alternatively, the MT's נפשם/"their soul" (pl.) could refer to the individuals (pl.) from vv. 6-7, who trust in their wealth and boast of their riches. But the switch to singular forms in vv. 9b, 10, 11 makes it unlikely. Again, the singular suffix here is preferable. On a separate note, Raabe observes that in v. 9 "both cola exhibit final rhyme (-am)."[78]
Note for v. 9
In v. 9b, the MT has “and he ceases (he shall cease) forever” (i.e., attempting redemption). The LXX has καὶ ἐκόπασεν εἰς τὸν αἰῶνα (“and he toiled forever”; cf. 10 "And he desisted forever and will yet live completely; he will not see corruption, when he sees wise people die!"; NETS). Syr.: "Labor forever, so that you may live forever and ever and not see corruption." 4Q91 has וחלו (and they grew tired) instead of חדל.
- Option 1: In the MT, the subject of the verb חדל may be פדיון/“ransom/redemption”, which would mean “it has ceased forever”, meaning it should be given up, abandoned. Cf. Goldingay's paraphrase, "The redemption price for their life would be costly, it would be permanently insufficient."[79]
- Option 2: Alternatively (preferred), the subject of חדל could be the hypothetical individual from v. 8, in which case, v. 9b would mean that he should abandon his efforts trying to offer a ransom for his life.[80] He should leave them for good.
Some modern translations render the verb חדל as “and so one ceases to be” (NJPS), but this rendition would be unique for this verb. Note that NJPS treats v. 10 as a question.
- NIV: "the ransom for a life is costly, no payment is ever enough—"
- NLT: "Redemption does not come so easily, for no one can ever pay enough"
- ESV: "for the ransom of their life is costly and can never suffice,..."
- NKJV: "For the redemption of their souls is costly, And it shall cease forever—"
- NASB: "For the redemption of his soul is priceless, And he should cease imagining forever—"
- NASB 1995; "For the redemption of his soul is costly, And he should cease trying forever—"
- NRSV: "For the ransom of life is costly, and can never suffice,..."
- NJPS: “the price of life is too high; and so one ceases to be, forever.”
Note for v. 10
In v. 10, the MT has השחת (“the pit”). The LXX renders it as “corruption/decay” (καταφθοράν). Notably, the MT seems to speak of the wasting away of people's form in death.
Lexical Notes
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v. 8a - Alternative
(Alternative); edit diagram
SimpleGrammar
DiscourseUnit [v. 8a]
Fragment <status="alternative">
Clause
Subject
noun: אִישׁ a person
Predicate
verb: יִפְדֶּה can redeem
Adverbial
particle: לֹא not
Adverbial
verb-infinitive: פָדֹה redeeming>>possibly
Object
noun: אָח a brother
DiscourseUnit [v. 8a]
Fragment <status="alternative">
Clause
Subject
noun: אִישׁ a person
Predicate
verb: יִפְדֶּה can redeem
Adverbial
particle: לֹא not
Adverbial
verb-infinitive: פָדֹה redeeming>>possibly
Object
noun: אָח a brother
{{Diagram/Display | Chapter=49|DiagramID=v-8a-Alternative }}
Grammar Notes
No Grammar notes to display for this diagram.
Lexical Notes
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Phrase-Level
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Verbal Notes
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Textual Notes
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v. 9 - Preferred
(Preferred, but not confirmed); edit diagram
SimpleGrammar
DiscourseUnit [v. 9]
Fragment
conjunction: וְ and>>for
Fragment
ClauseCluster
Clause
Subject
ConstructChain <gloss="the ransom for his life">
noun: פִּדְיוֹן ransom
noun: נַפְש life <status="revocalization">
suffix-pronoun: וֹ him <status="emendation">
Predicate
verb: יֵקַר would be (too) costly
Conjunction
conjunction: וְ and
Clause
Predicate
verb: חָדַל he should stop>>he should stop trying
Adverbial
PrepositionalPhrase <gloss="for good">
Preposition
preposition: לְ for
Object
pronoun: עוֹלָם eternity>>good
DiscourseUnit [v. 9]
Fragment
conjunction: וְ and>>for
Fragment
ClauseCluster
Clause
Subject
ConstructChain <gloss="the ransom for his life">
noun: פִּדְיוֹן ransom
noun: נַפְש life <status="revocalization">
suffix-pronoun: וֹ him <status="emendation">
Predicate
verb: יֵקַר would be (too) costly
Conjunction
conjunction: וְ and
Clause
Predicate
verb: חָדַל he should stop>>he should stop trying
Adverbial
PrepositionalPhrase <gloss="for good">
Preposition
preposition: לְ for
Object
pronoun: עוֹלָם eternity>>good
{{Diagram/Display | Chapter=49|DiagramID=v-9-None }}
Grammar Notes
Note for v. 9
Regarding the syntax of vv 8–10, Delitzsch notes that v. 9 should be treated as a parenthetic insertion (BHS suggests it is a gloss): "But how is Psa 49:10 attached to what precedes?"[81] Hengstenberg renders it, 'he must for ever give it up, that he should live continually and not see the grave. But according to the syntax, ויהי cannot be attached to וחדל, but only to the futures in Psa 49:8, ranking with which the voluntative ויחי, ut vivat (Ew. 347, a). Thus, therefore, nothing remains but to take Psa 49:9 (which von Ortenberg expunges as a gloss upon Psa 49:8 [; cf. BHS]) as a parenthesis; the principal clause affirms that no man can give to God a ransom that shall protect another against death, so that this other should still continue (עוד) to live, and that without end (לנצח), without seeing the grave, i.e., without being obliged to go down into the grave." Agreeing with Delitzsch on the parenthetical status of v. 9, it is, however, preferable to see a rich person from v. 8 trying to redeem himself.
Note for v. 9
In v. 9a, the MT has יקר/“and is costly”. The LXX has “or/and the price (καὶ τὴν τιμὴν) of the redeeming of his soul (τῆς λυτρώσεως).” In v. 9, instead of the MT's נפשם/"their soul" (pl.), the LXX reads τῆς ψυχῆς αὐτοῦ/"his soul" (sing.; accordingly, BHS suggests emending the MT to harmonize it with other singular forms in the context). This emendation is preferred here. In Psalm 49, the overall thrust of the speaker's discourse indicates that his focus is on the foolishness of self-reliance and trust in one's own material possessions, not the wealth and good-will of others. Hence, v. 9 should be taken to continue the discourse from v. 8, meaning that the one who tries to redeem himself is trying in vain, the ransom for his (not their) life/souls is costly (cf. v. 10; see also Exegetical Issue on Ps 49:8a: The Text and Meaning of Psalm49:8a).
Note for v. 9
The MT's נפשם/"their soul" (pl.) could reflect the (erroneous, momentary) reading of אח as "brother" instead of אח as the interjection "surely" (i.e., the alternatively (or carelessly) spelled אַךְ; note that eight MSS have אַךְ here instead of אָח; cf. v. 16, which deals with the issue of redemption, uses the root פדה, and features אַךְ: "But/אַךְ God will redeem me from the realm of the dead..." [NIV]). So, "their soul" would refer to the soul(s) of this brother and the איש he is trying to redeem (per such reading). In other words, the ransom for both of them is too costly. The pl. form of נפש would not be necessary, as the singular could be used in contexts where the plural is meant (e.g., נפשנו תחתיכם; Josh 2:14). Alternatively, the MT's נפשם/"their soul" (pl.) could refer to the individuals (pl.) from vv. 6-7, who trust in their wealth and boast of their riches. But the switch to singular forms in vv. 9b, 10, 11 makes it unlikely. Again, the singular suffix here is preferable. On a separate note, Raabe observes that in v. 9 "both cola exhibit final rhyme (-am)."[82]
Note for v. 9
In v. 9b, the MT has “and he ceases (he shall cease) forever” (i.e., attempting redemption). The LXX has καὶ ἐκόπασεν εἰς τὸν αἰῶνα (“and he toiled forever”; cf. 10 "And he desisted forever and will yet live completely; he will not see corruption, when he sees wise people die!"; NETS). Syr.: "Labor forever, so that you may live forever and ever and not see corruption." 4Q91 has וחלו (and they grew tired) instead of חדל.
- Option 1: In the MT, the subject of the verb חדל may be פדיון/“ransom/redemption”, which would mean “it has ceased forever”, meaning it should be given up, abandoned. Cf. Goldingay's paraphrase, "The redemption price for their life would be costly, it would be permanently insufficient."[83]
- Option 2: Alternatively (preferred), the subject of חדל could be the hypothetical individual from v. 8, in which case, v. 9b would mean that he should abandon his efforts trying to offer a ransom for his life.[84] He should leave them for good.
Some modern translations render the verb חדל as “and so one ceases to be” (NJPS), but this rendition would be unique for this verb. Note that NJPS treats v. 10 as a question.
- NIV: "the ransom for a life is costly, no payment is ever enough—"
- NLT: "Redemption does not come so easily, for no one can ever pay enough"
- ESV: "for the ransom of their life is costly and can never suffice,..."
- NKJV: "For the redemption of their souls is costly, And it shall cease forever—"
- NASB: "For the redemption of his soul is priceless, And he should cease imagining forever—"
- NASB 1995; "For the redemption of his soul is costly, And he should cease trying forever—"
- NRSV: "For the ransom of life is costly, and can never suffice,..."
- NJPS: “the price of life is too high; and so one ceases to be, forever.”
Lexical Notes
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Phrase-Level
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v. 9a - Alternative
(Alternative); edit diagram
SimpleGrammar
DiscourseUnit [v. 9a]
Fragment <status="alternative">
conjunction: וְ and
Fragment <status="alternative">
ClauseCluster
Clause
Subject
ConstructChain <gloss="ransom for their life">
noun: פִּדְיוֹן ransom
noun: נַפְש life
suffix-pronoun: ָם them
Predicate
verb: יֵקַר is costly
DiscourseUnit [v. 9a]
Fragment <status="alternative">
conjunction: וְ and
Fragment <status="alternative">
ClauseCluster
Clause
Subject
ConstructChain <gloss="ransom for their life">
noun: פִּדְיוֹן ransom
noun: נַפְש life
suffix-pronoun: ָם them
Predicate
verb: יֵקַר is costly
{{Diagram/Display | Chapter=49|DiagramID=v-9a-Alternative }}
Grammar Notes
No Grammar notes to display for this diagram.
Lexical Notes
No Lexical notes to display for this diagram.
Phrase-Level
No Phrasal notes to display for this diagram.
Verbal Notes
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Textual Notes
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Add Exegetical Note
v. 9
| Hebrew | Verse | English |
|---|---|---|
| וְ֭יֵקַר פִּדְי֥וֹן נַפְשׁוֹ וְחָדַ֥ל לְעוֹלָֽם׃ | 9 | for the ransom for his life would be [too] costly, and he should stop trying, for good— |
Macula
וְ֭יֵקַר פִּדְי֥וֹן נַפְשׁוֹ וְחָדַ֥ל לְעוֹלָֽם׃
Preferred
(Preferred, but not confirmed); edit diagram
SimpleGrammar
DiscourseUnit [v. 9]
Fragment
conjunction: וְ and>>for
Fragment
ClauseCluster
Clause
Subject
ConstructChain <gloss="the ransom for his life">
noun: פִּדְיוֹן ransom
noun: נַפְש life <status="revocalization">
suffix-pronoun: וֹ him <status="emendation">
Predicate
verb: יֵקַר would be (too) costly
Conjunction
conjunction: וְ and
Clause
Predicate
verb: חָדַל he should stop>>he should stop trying
Adverbial
PrepositionalPhrase <gloss="for good">
Preposition
preposition: לְ for
Object
pronoun: עוֹלָם eternity>>good
DiscourseUnit [v. 9]
Fragment
conjunction: וְ and>>for
Fragment
ClauseCluster
Clause
Subject
ConstructChain <gloss="the ransom for his life">
noun: פִּדְיוֹן ransom
noun: נַפְש life <status="revocalization">
suffix-pronoun: וֹ him <status="emendation">
Predicate
verb: יֵקַר would be (too) costly
Conjunction
conjunction: וְ and
Clause
Predicate
verb: חָדַל he should stop>>he should stop trying
Adverbial
PrepositionalPhrase <gloss="for good">
Preposition
preposition: לְ for
Object
pronoun: עוֹלָם eternity>>good
{{Diagram/Display | Chapter=49|DiagramID=v-9-None }}
Grammar Notes
Note for v. 9
Regarding the syntax of vv 8–10, Delitzsch notes that v. 9 should be treated as a parenthetic insertion (BHS suggests it is a gloss): "But how is Psa 49:10 attached to what precedes?"[85] Hengstenberg renders it, 'he must for ever give it up, that he should live continually and not see the grave. But according to the syntax, ויהי cannot be attached to וחדל, but only to the futures in Psa 49:8, ranking with which the voluntative ויחי, ut vivat (Ew. 347, a). Thus, therefore, nothing remains but to take Psa 49:9 (which von Ortenberg expunges as a gloss upon Psa 49:8 [; cf. BHS]) as a parenthesis; the principal clause affirms that no man can give to God a ransom that shall protect another against death, so that this other should still continue (עוד) to live, and that without end (לנצח), without seeing the grave, i.e., without being obliged to go down into the grave." Agreeing with Delitzsch on the parenthetical status of v. 9, it is, however, preferable to see a rich person from v. 8 trying to redeem himself.
Note for v. 9
In v. 9a, the MT has יקר/“and is costly”. The LXX has “or/and the price (καὶ τὴν τιμὴν) of the redeeming of his soul (τῆς λυτρώσεως).” In v. 9, instead of the MT's נפשם/"their soul" (pl.), the LXX reads τῆς ψυχῆς αὐτοῦ/"his soul" (sing.; accordingly, BHS suggests emending the MT to harmonize it with other singular forms in the context). This emendation is preferred here. In Psalm 49, the overall thrust of the speaker's discourse indicates that his focus is on the foolishness of self-reliance and trust in one's own material possessions, not the wealth and good-will of others. Hence, v. 9 should be taken to continue the discourse from v. 8, meaning that the one who tries to redeem himself is trying in vain, the ransom for his (not their) life/souls is costly (cf. v. 10; see also Exegetical Issue on Ps 49:8a: The Text and Meaning of Psalm49:8a).
Note for v. 9
The MT's נפשם/"their soul" (pl.) could reflect the (erroneous, momentary) reading of אח as "brother" instead of אח as the interjection "surely" (i.e., the alternatively (or carelessly) spelled אַךְ; note that eight MSS have אַךְ here instead of אָח; cf. v. 16, which deals with the issue of redemption, uses the root פדה, and features אַךְ: "But/אַךְ God will redeem me from the realm of the dead..." [NIV]). So, "their soul" would refer to the soul(s) of this brother and the איש he is trying to redeem (per such reading). In other words, the ransom for both of them is too costly. The pl. form of נפש would not be necessary, as the singular could be used in contexts where the plural is meant (e.g., נפשנו תחתיכם; Josh 2:14). Alternatively, the MT's נפשם/"their soul" (pl.) could refer to the individuals (pl.) from vv. 6-7, who trust in their wealth and boast of their riches. But the switch to singular forms in vv. 9b, 10, 11 makes it unlikely. Again, the singular suffix here is preferable. On a separate note, Raabe observes that in v. 9 "both cola exhibit final rhyme (-am)."[86]
Note for v. 9
In v. 9b, the MT has “and he ceases (he shall cease) forever” (i.e., attempting redemption). The LXX has καὶ ἐκόπασεν εἰς τὸν αἰῶνα (“and he toiled forever”; cf. 10 "And he desisted forever and will yet live completely; he will not see corruption, when he sees wise people die!"; NETS). Syr.: "Labor forever, so that you may live forever and ever and not see corruption." 4Q91 has וחלו (and they grew tired) instead of חדל.
- Option 1: In the MT, the subject of the verb חדל may be פדיון/“ransom/redemption”, which would mean “it has ceased forever”, meaning it should be given up, abandoned. Cf. Goldingay's paraphrase, "The redemption price for their life would be costly, it would be permanently insufficient."[87]
- Option 2: Alternatively (preferred), the subject of חדל could be the hypothetical individual from v. 8, in which case, v. 9b would mean that he should abandon his efforts trying to offer a ransom for his life.[88] He should leave them for good.
Some modern translations render the verb חדל as “and so one ceases to be” (NJPS), but this rendition would be unique for this verb. Note that NJPS treats v. 10 as a question.
- NIV: "the ransom for a life is costly, no payment is ever enough—"
- NLT: "Redemption does not come so easily, for no one can ever pay enough"
- ESV: "for the ransom of their life is costly and can never suffice,..."
- NKJV: "For the redemption of their souls is costly, And it shall cease forever—"
- NASB: "For the redemption of his soul is priceless, And he should cease imagining forever—"
- NASB 1995; "For the redemption of his soul is costly, And he should cease trying forever—"
- NRSV: "For the ransom of life is costly, and can never suffice,..."
- NJPS: “the price of life is too high; and so one ceases to be, forever.”
Lexical Notes
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Phrase-Level
No Phrasal notes to display for this diagram.
Verbal Notes
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Textual Notes
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v. 9a - Alternative
(Alternative); edit diagram
SimpleGrammar
DiscourseUnit [v. 9a]
Fragment <status="alternative">
conjunction: וְ and
Fragment <status="alternative">
ClauseCluster
Clause
Subject
ConstructChain <gloss="ransom for their life">
noun: פִּדְיוֹן ransom
noun: נַפְש life
suffix-pronoun: ָם them
Predicate
verb: יֵקַר is costly
DiscourseUnit [v. 9a]
Fragment <status="alternative">
conjunction: וְ and
Fragment <status="alternative">
ClauseCluster
Clause
Subject
ConstructChain <gloss="ransom for their life">
noun: פִּדְיוֹן ransom
noun: נַפְש life
suffix-pronoun: ָם them
Predicate
verb: יֵקַר is costly
{{Diagram/Display | Chapter=49|DiagramID=v-9a-Alternative }}
Grammar Notes
No Grammar notes to display for this diagram.
Lexical Notes
No Lexical notes to display for this diagram.
Phrase-Level
No Phrasal notes to display for this diagram.
Verbal Notes
No Verbal notes to display for this diagram.
Textual Notes
No Textual notes to display for this diagram.
Add Exegetical Note
Appendix
Files
Diagrams
Notes
- Grammar.v. 1.115155
- Grammar.v. 1.207382
- Grammar.v. 1.625396
- Grammar.v. 10.111654
- Grammar.v. 11.4806
- Grammar.v. 12.324872
- Grammar.v. 12.327915
- Grammar.v. 12.384508
- Grammar.v. 12.394288
- Grammar.v. 12.538414
- Grammar.v. 12.694089
- Grammar.v. 12.77191
- Grammar.v. 13.469890
- Grammar.v. 13.576099
- Grammar.v. 13.930601
- Grammar.v. 14.337751
- Grammar.v. 14.393902
- Grammar.v. 14.408745
- Grammar.v. 14.505690
- Grammar.v. 14.975016
- Grammar.v. 16.901903
- Grammar.v. 18.411712
- Grammar.v. 19.480756
- Grammar.v. 19.488643
- Grammar.v. 20.578526
- Grammar.v. 20.723398
- Grammar.v. 21.784201
- Grammar.v. 5.515737
- Grammar.v. 6.523772
- Grammar.v. 8.69837
- Grammar.v. 8.822935
- Grammar.v. 9.24805
- Grammar.v. 9.585856
- Grammar.v. 9.627057
- Grammar.v. 9.728078
- Grammar.vv. 2-3.304014
- Grammar.vv. 2-3.426628
- Grammar.vv. 2-3.627507
Approvals
Current Grammar status is not set for version not set. Current Lexical status is not set for version not set.
References
- ↑ Taylor 2020, 187.
- ↑ Saywer 2011, 296.
- ↑ Taylor 2020, 187.
- ↑ E.g., Krinetzki 1960, 73; Dahood 1965, 293; Craigie 2004, 352.
- ↑ Stec 2004, 101.
- ↑ Stec 2004, 101.
- ↑ Goldingay 2007, 96
- ↑ Craigie 2004, 352; Delitzsch 1871, 110
- ↑ Kraus 1988, 478
- ↑ ibid., 481; RUSV.
- ↑ Stec 2004, 101.
- ↑ Stec 2004, 101.
- ↑ Goldingay 2007, 96
- ↑ Craigie 2004, 352; Delitzsch 1871, 110
- ↑ Kraus 1988, 478
- ↑ ibid., 481; RUSV.
- ↑ On "stretching out ear", see Noll 2025, forthcoming.
- ↑ Kraus 1988, 478-79.
- ↑ Taylor 2020, 187.
- ↑ Stec 2004, 101-102.
- ↑ Cf. Kirkpatrick 1903, 270; Ross 2013, 134.
- ↑ Stec 2004, 102.
- ↑ Kraus 1988, 478.
- ↑ Craigie 2004, 357
- ↑ Cf. van der Lugt 2010, 69; cf. Brockington, The Hebrew Text of the Old Testament, 131; NEB.
- ↑ Dahood 1962, 251.
- ↑ Craigie 2004, 319; Dahood (1963, 296) also favors the revocalized עֹקְבַי, but renders it as "slanderers" (cf. his discussion on Ps 41:10), using Ugaritic evidence).
- ↑ Goldingay 2007, 100.
- ↑ Cf. Krause 1988, 478.
- ↑ Goldingay 2007, npn.
- ↑ Goldingay 2007, npn.
- ↑ Goldingay 2007, 101.
- ↑ Cf. Kirkpatrick 1903, 270; Ross 2013, 134.
- ↑ Stec 2004, 102.
- ↑ Kraus 1988, 478.
- ↑ Craigie 2004, 357
- ↑ Cf. van der Lugt 2010, 69; cf. Brockington, The Hebrew Text of the Old Testament, 131; NEB.
- ↑ Dahood 1962, 251.
- ↑ Craigie 2004, 319; Dahood (1963, 296) also favors the revocalized עֹקְבַי, but renders it as "slanderers" (cf. his discussion on Ps 41:10), using Ugaritic evidence).
- ↑ Goldingay 2007, 100.
- ↑ Cf. Krause 1988, 478.
- ↑ Goldingay 2007, npn.
- ↑ Goldingay 2007, npn.
- ↑ Goldingay 2007, 101.
- ↑ Cf. Kirkpatrick 1903, 270; Ross 2013, 134.
- ↑ Stec 2004, 102.
- ↑ Kraus 1988, 478.
- ↑ Craigie 2004, 357
- ↑ Cf. van der Lugt 2010, 69; cf. Brockington, The Hebrew Text of the Old Testament, 131; NEB.
- ↑ Dahood 1962, 251.
- ↑ Craigie 2004, 319; Dahood (1963, 296) also favors the revocalized עֹקְבַי, but renders it as "slanderers" (cf. his discussion on Ps 41:10), using Ugaritic evidence).
- ↑ Goldingay 2007, 100.
- ↑ Cf. Krause 1988, 478.
- ↑ Goldingay 2007, npn.
- ↑ Goldingay 2007, npn.
- ↑ Goldingay 2007, 101.
- ↑ Cf. Kirkpatrick 1903, 270; Ross 2013, 134.
- ↑ Stec 2004, 102.
- ↑ Kraus 1988, 478.
- ↑ Craigie 2004, 357
- ↑ Cf. van der Lugt 2010, 69; cf. Brockington, The Hebrew Text of the Old Testament, 131; NEB.
- ↑ Dahood 1962, 251.
- ↑ Craigie 2004, 319; Dahood (1963, 296) also favors the revocalized עֹקְבַי, but renders it as "slanderers" (cf. his discussion on Ps 41:10), using Ugaritic evidence).
- ↑ Goldingay 2007, 100.
- ↑ Cf. Krause 1988, 478.
- ↑ Goldingay 2007, npn.
- ↑ Goldingay 2007, npn.
- ↑ Goldingay 2007, 101.
- ↑ Barthélemy 2005, 288-89.
- ↑ Ibid. 2005, 288-89.
- ↑ Cf. Kirkpatrick 1903, 270; cf. Delitzsch who reads “a brother, i.e., one who is only of the same flesh and blood, cannot redeem a man.”
- ↑ See further, Briggs and Briggs, The Book of Psalms, I, 413; H. Gross’s discussion in “Self-oder Fremderlösung,” in Wort, Lied und Gottesspruch: Beiträge zu Psalmen und Propheten (J. Ziegler FS; ed. J. Schreiner; Würzburg: Echter, 1972), 65–70.
- ↑ Delitzsch 1871, 111-112.
- ↑ Cf. Ewald; Cragie 2004, 357; Goldingay 2007, 96; van der Lugt 2010, 69.
- ↑ Kraus 1988, 478-479; Craigie 2004, 357; van der Lugt 2010, 69; etc.; but see Barthélemy who takes the qal of the MT's יִפְדֶּה as highly probable; Barthélemy 2005, 289.
- ↑ Goldingay 2007, 96.
- ↑ Delitzsch Psalms, II, 130–131.
- ↑ Raabe 1990, 80.
- ↑ Goldingay 2007, 101.
- ↑ Cf. Kraus 1988, 478.
- ↑ Delitzsch Psalms, II, 130–131.
- ↑ Raabe 1990, 80.
- ↑ Goldingay 2007, 101.
- ↑ Cf. Kraus 1988, 478.
- ↑ Delitzsch Psalms, II, 130–131.
- ↑ Raabe 1990, 80.
- ↑ Goldingay 2007, 101.
- ↑ Cf. Kraus 1988, 478.